The Philosophical Works of al-Kindi by Peter E. Pormann, Peter Adamson
By Peter E. Pormann, Peter Adamson
This quantity renders into English the philosophical writings of the 1st thinker of Islam: al-Kindi, referred to as the "Philosopher of the Arabs." one of many maximum figures of medieval philosophy, al-Kindi initiated the method of integrating Greek philosophical principles into Islamic tradition. He used to be deeply fascinated by the interpretation of Greek philosophy and technology into Arabic, and wrote on a variety of philosophical and medical issues together with metaphysics, theology, psychology, cosmology, ethics, and medication. In those works al-Kindi units out pioneering rules concerning the relation of philosophy to faith, the oneness and windfall of God, the character of the human soul, the constitution of the cosmos, and the eternity of the area. This booklet makes the full of al-Kindi's philosophical corpus-some dozen works-available in English, so much of them for the 1st time. large explanatory fabric is supplied, within the kind of an total advent, introductions to every paintings, and wide notes. The translations are established principally on Arabic unique texts, yet in a couple of instances on medieval Latin models the place the Arabic originals are misplaced. the quantity will therefore provide a large readership exceptional entry to al-Kindi's philosophical and medical ideas.
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Extra resources for The Philosophical Works of al-Kindi
Al-Hasan al-Basri said that Allaah did not reveal any verse but he wanted to learn concerning what it was revealed and what was meant by it. ” [al-Nisa’ 4:82] Considering words is only of benefit if one understands them. Allaah says (interpretation of the meaning): “Verily, We have made it a Qur’aan in Arabic that you may be able to understand (its meanings and its admonitions)” [al-Zukhruf 43:3] The Messengers explained to the people that which was revealed to them from their Lord, and they had to convey it clearly to mankind.
Knowledge is the first step towards da’wah. But it is possible to combine knowledge and da’wah from beginning to end. If you cannot combine them, then you should start with (seeking) knowledge, because that is the basis on which da’wah rests. Al-Bukhaari (may Allaah have mercy on him) said in his Saheeh, in the tenth chapter of Kitaab al-‘Ilm (the Book of Knowledge), Baab al-‘Ilm qabla al-Qawl wa’l-‘Aml (Chapter on (acquiring) knowledge before speaking or acting). He quoted as evidence for that the aayah in which Allaah says (interpretation of the meaning): “So know (O Muhammad) that Laa ilaaha illallaah (none has the right to be worshipped but Allaah), and ask forgiveness for your sin, and also for (the sin of) believing men and believing women.
Hence our shaykhs forbade us to read al-Mughni and Sharh al-Muhadhdhab and other books which contain numerous opinions when we were starting out. One of our shaykhs told us that Shaykh ‘Abd-Allaah ibn ‘Abd al-Rahmaan Baabiteen (may Allaah have mercy on him), who was one of the great shaykhs of Najd, only read al-Rawd al-Murabba’ and never read anything else. He read it repeatedly but he discussed it in great detail and in great depth. If a person has gained a great deal of knowledge, then he should look at the views of the scholars so as to benefit from them in both academic and practical terms.